A. It is often necessary to speak in historical terms and to have knowledge of history in dealing with getting along in our present sense world and relative reality in this birth until we can get free, and I certainly do think that this is the darkest time in at least the last 25 or 30 centuries, as you mention, but ultimately I don't think history, like everything in becoming, has any true reality. All at this lowest level of individuated sensate existence in space-time is simply the experience of fallen souls according to their karma as mediated through the Soul of the All. If you think about it, all that we call history is just inference based on sense data--written/verbal and material records, etc.--that has no ultimate reality and is just sense fields manifesting according to our karma and that of others in this our present particular relative reality system. True, real, and certain knowledge is only of Nous, the real beings, and the One/Good, and how to approach them ascetically and contemplatively through their relation to this world and our condition. Ultimately, the cause of the dark condition of modernity and the loss of the transcendental in culture and thought is just the heavy deluded poor karma of most of the souls inhabiting it. This is the real reason, however useful it may be at times to consider the 'historical' manner in which these times seem to have come about, such as you have researched so thoroughly and insightfully and we have discussed. Right now, so to speak, souls with different karma may be experiencing different relative reality systems where there is a more traditional appreciation and understanding of the transcendent and renunciation. In terms of the askesis, I think there is value in just viewing the cause in terms of individual karma this way--cf., the method of referring all causation to participation in the Forms and lack thereof in the last logos in the Phaedo. I don't really find it meaningful to think either in terms of a linear or human caused historical process or the cyclic view of the different Yugas or the like or any other overall or overarching scheme of history. I think it is more meaningful just to think of relative circumstances and realities in terms of the individual soul's movement towards or away from the Good over countless births and lifetimes. This leaves us in the peculiar position of having such good karma to be wholly concerned with the Transcendent and the askesis, but with such strange karma as to be doing it in this most dark and unsupportive and deluded environment, surrounded mostly just by souls with very poor deluded karma! No doubt, though, there is a reason for it in terms of our own karma, and is presumably in the long term for the best, or at least necessary.
Friday, December 25, 2020
A Q. and A. on the Cause of Historical Decline
Q. I have been wanting to ask you a question about the long history of philosophy. Mainly my question is about the loss of the transcendental dimension in modernity, and more specifically, the loss of the transcendental in philosophy. This question is taken up by some traditionalists, but I am not satisfied with their approach; I think they ask good questions but I don't find their responses well thought out. Heidegger is famous for his view that early philosophy was the discovery of fundamental being and that the history of philosophy is a long, slow clouding of this discovery, culminating in nihilism of the 20th century. I am not a fan of Heidegger; I believe he is hugely overrated. I only bring up his view because it has some traction today among those who take issue with modernity.
My own tendency is to view the loss of the transcendental in modernity as part of a natural process, a cyclic process. We are in the winter season of a cultural cycle where it is very difficult to do anything outside of material concerns. You have mentioned that modernity is actually the darkest period of recorded human history, and I think that's true; but I'm wondering if you have any thoughts about how that has come about? Do you see it as a result of specifically human activity? or perhaps more along a natural cycle of awareness and understanding, like the seasonal nature I suggested. I tend to think that human beings like to think that they are in charge of long-term cultural trends, but I doubt that this is true.
Tuesday, May 26, 2020
An Extremely Brief Introduction to Platonism
Platonism is a spiritual or religious or soteriological system that offers a path to release from the endless cycle of reincarnation and its concomitant misery. It belongs to a family of such systems, comprising Hinduism, Jainism, Buddhism, Orphism, Pythagoreanism, and Platonism, that all accept the facts of reincarnation, the cycle of repeated birth and death, that this works by karma, that this state is wretched and painful and unsatisfactory and a fallen and mistaken condition, and that it is possible through great and correctly directed effort to be released permanently from this state. All these systems consider that the path to this release consists of renunciation, asceticism, detachment, celibacy, vegetarianism and non-harming, abstinence from alcohol and intoxicants, study, and meditation or spiritual exercises. Platonism differs from the others, as they do from each other, in its metaphysics, its description of reality and how it relates to the spiritual path, the nature of release or the condition of having attained the freedom of the goal of the path, the texts that it takes for study, its exact method of implementing the required behavioral and ascetic practices, and its methods of meditation and spiritual exercises. It also differs from the other systems in never having been or become an organized institutional religion or church for the many, in never having had an institutionalized monastic order, in not having devotional or ritual or magical practices to accommodate the non-philosophical many, in not having costumes or ceremonies or holidays and so forth, and in never allowing its ascetic practitioners to become priests/mediators for the populace. In other words, Platonism has never developed a popular religion in addition to or as its central message. It always has been, and remains, a narrow way limited to a philosophical, intellectual, and spiritual elite, for those few who are able and willing to follow its highly morally, spiritually, ascetically, contemplatively, and mentally demanding path and practice.
The texts that Platonism studies, that form the Platonist ‘scriptures’, so to speak, are the Dialogues of Plato and the Enneads of Plotinus. It implements its most stringent moral and ascetic standards and practices purely, with discernment, and without legalism, extensive legal codes, extensive lists of rules devolving down to the level of manners and customs, and trying to exhaustively catalog specific regulations for every particular circumstance that could be encountered in a given relative environment, and, of course, without the extensive prescriptions for ritual and ceremonial practice that preoccupy many other systems. Its meditation and contemplation practices consist in coming to understand the workings of things at the level of soul, ascending to contemplation of the actual Platonic Forms and the Divine Mind, and finally ascending to contemplation of and union with the One or the Good, which is the final release and goal.
The Platonist system or description of reality consists of three existential or experiential levels or degrees of reality that are called the three hypostases. In descending order, from first to last, and from most real to least real, these are the One or the Good, the Divine Mind and the Platonic Forms, and Soul. The One or the Good is the Absolute, the utterly Transcendent, the Unity, the Source, the purest noumenon, “God”, the source and origin and fount of all things, from which all things come but which Itself comes from nothing else, and which remains always unchanged as all else emanates from It. The Divine Mind-Thought, Nous, emanates from the One and is the second most real and perfect thing. It is one unitary divine mind with its objects with which it is neither different nor identical. The objects or thoughts of the single divine mind are the Platonic Ideas or Forms or Archetypes or Things-in-themselves, which, again, are not different or outside the one Mind. This level is a one-many, not a pure unity like the One. Though dynamic and active, it is still unchanging and still transcends, is beyond, time and space. The third level of existence is that of soul, both the World Soul or Soul of the All and all the individual souls of individual sentient beings both human and non-human. This is the level of changing, impermanent, differentiated sensory experience, of space and time, of separate individuals, of cyclic individuated sensate spatio-temporal existence, of the cycle of reincarnation, and of karma. Though still divinely ordered by the World Soul, it is the level of suffering, misery, unsatisfactoriness, and endless rebirth in time and space and change for individual souls. This is the level at which we find ourselves now, and that we must transcend and escape from back to the higher hypostases from which we have fallen. To ordinary people and animals, this seems to be the only real and true level (especially now in the naturalist modern world where so many deny transcendence altogether or have never even heard or conceived of it and think that the sensory world is all that there is), but actually it is the least true and least real. It is the level of mere opinion, not of true knowledge, which is of the higher levels.
The Platonist practitioner and ascetic works to transcend this lowest level of individual soul and escape from it and the cycle of reincarnation dictated by karma and return to and re-become the higher hypostases. Since the soul is imprisoned in the body and sensory existence and takes these things as real, he or she renounces all sensory things and things and activities of this world as much as possible and devotes him- or herself solely to transcendent and divine things alone, to things of the soul, not things of the body and its desires and emotions. Thus, he is celibate and teetotaling (not deliberately dulling his divine soul with intoxicants) and abstains from worldly pleasures as much as possible, is a true ascetic and renunciant. He aims at conforming to the true paradigmatic virtues in the noetic realm (the second hypostasis) and so cultivates all moral virtue and non-harming. He is vegan, completely honest, doesn’t obtain the necessities of life in a way that harms any beings, is kind and gentle, etc. Through study of the Dialogues of Plato and the Enneads of Plotinus, and ancillary works, and reflection, he gains an understanding of the nature of things here at the level of soul and how they work, an idea of what the higher hypostases must be like and of their utter transcendence, of how to live virtuously and ascetically, and of the nature of the Path and what it entails and how to practice it. Then, with all this as a base, he devotes himself to contemplation practice to attain direct noetic apprehension of the Platonic Forms and transfer his soul to the level of and unity with the second hypostasis, the Divine Mind-Thought. Finally, established here at the second level, he devotes himself even further and vigorously to contemplation practice to directly touch and apprehend the One, the Good, and eventually attain complete and permanent re-union with and re-identification with It. This is the release from the cycle of birth and death and the final goal. All this is most difficult and is likely to take many lifetimes and rebirths, with many years of hard work to make some progress in any given birth.
Given the non-institutional, individual, transcendent, and transhistorical nature of the Platonist system and practice, and its lack of dependence on particular worldly structures, the Platonist ascetics, the philosophoi, are rather less likely to leave traces in the historical record. We are most fortunate that the Dialogues and Enneads have been preserved, but if many other Platonist ascetics left any written records, many things were lost or destroyed when Christianity and Islam came to power with their intolerance of anything else and their attempt to destroy all other writings. There has never been a time when the Dialogues and Enneads were not being read, even in the original Greek, from antiquity, through Byzantium, into the Renaissance and modernity, and there couldn’t have been actual Platonist contemplatives, but once Christianity and Islam took over, any such would have had to remain hidden at the cost of their lives. Nonetheless, Platonism has greatly influenced the Abrahamic systems, and the Jewish, Islamic, and, especially, Christian mystical systems owe a great deal to and and in some cases are even largely based on Platonism. After Plotinus, but before the final suppression of all non-Abrahamic practices, some teachers and people, such as Iamblichus and Proclus, who considered themselves Platonists, but departed thoroughly from the actual Platonic system, attempted to incorporate polytheistic, ritual, theurgic, and magical practices and thought into Platonism and make it more like the other popular religions. Unfortunately, most of the few modern people who have attempted to revive some sort of Platonist practice have fallen in with and follow these later ideas or those of the conscious incorporation of into or blending with Judaism, Christianity, or Islam.
Ⓒ 2020 Eric S. Fallick
The texts that Platonism studies, that form the Platonist ‘scriptures’, so to speak, are the Dialogues of Plato and the Enneads of Plotinus. It implements its most stringent moral and ascetic standards and practices purely, with discernment, and without legalism, extensive legal codes, extensive lists of rules devolving down to the level of manners and customs, and trying to exhaustively catalog specific regulations for every particular circumstance that could be encountered in a given relative environment, and, of course, without the extensive prescriptions for ritual and ceremonial practice that preoccupy many other systems. Its meditation and contemplation practices consist in coming to understand the workings of things at the level of soul, ascending to contemplation of the actual Platonic Forms and the Divine Mind, and finally ascending to contemplation of and union with the One or the Good, which is the final release and goal.
The Platonist system or description of reality consists of three existential or experiential levels or degrees of reality that are called the three hypostases. In descending order, from first to last, and from most real to least real, these are the One or the Good, the Divine Mind and the Platonic Forms, and Soul. The One or the Good is the Absolute, the utterly Transcendent, the Unity, the Source, the purest noumenon, “God”, the source and origin and fount of all things, from which all things come but which Itself comes from nothing else, and which remains always unchanged as all else emanates from It. The Divine Mind-Thought, Nous, emanates from the One and is the second most real and perfect thing. It is one unitary divine mind with its objects with which it is neither different nor identical. The objects or thoughts of the single divine mind are the Platonic Ideas or Forms or Archetypes or Things-in-themselves, which, again, are not different or outside the one Mind. This level is a one-many, not a pure unity like the One. Though dynamic and active, it is still unchanging and still transcends, is beyond, time and space. The third level of existence is that of soul, both the World Soul or Soul of the All and all the individual souls of individual sentient beings both human and non-human. This is the level of changing, impermanent, differentiated sensory experience, of space and time, of separate individuals, of cyclic individuated sensate spatio-temporal existence, of the cycle of reincarnation, and of karma. Though still divinely ordered by the World Soul, it is the level of suffering, misery, unsatisfactoriness, and endless rebirth in time and space and change for individual souls. This is the level at which we find ourselves now, and that we must transcend and escape from back to the higher hypostases from which we have fallen. To ordinary people and animals, this seems to be the only real and true level (especially now in the naturalist modern world where so many deny transcendence altogether or have never even heard or conceived of it and think that the sensory world is all that there is), but actually it is the least true and least real. It is the level of mere opinion, not of true knowledge, which is of the higher levels.
The Platonist practitioner and ascetic works to transcend this lowest level of individual soul and escape from it and the cycle of reincarnation dictated by karma and return to and re-become the higher hypostases. Since the soul is imprisoned in the body and sensory existence and takes these things as real, he or she renounces all sensory things and things and activities of this world as much as possible and devotes him- or herself solely to transcendent and divine things alone, to things of the soul, not things of the body and its desires and emotions. Thus, he is celibate and teetotaling (not deliberately dulling his divine soul with intoxicants) and abstains from worldly pleasures as much as possible, is a true ascetic and renunciant. He aims at conforming to the true paradigmatic virtues in the noetic realm (the second hypostasis) and so cultivates all moral virtue and non-harming. He is vegan, completely honest, doesn’t obtain the necessities of life in a way that harms any beings, is kind and gentle, etc. Through study of the Dialogues of Plato and the Enneads of Plotinus, and ancillary works, and reflection, he gains an understanding of the nature of things here at the level of soul and how they work, an idea of what the higher hypostases must be like and of their utter transcendence, of how to live virtuously and ascetically, and of the nature of the Path and what it entails and how to practice it. Then, with all this as a base, he devotes himself to contemplation practice to attain direct noetic apprehension of the Platonic Forms and transfer his soul to the level of and unity with the second hypostasis, the Divine Mind-Thought. Finally, established here at the second level, he devotes himself even further and vigorously to contemplation practice to directly touch and apprehend the One, the Good, and eventually attain complete and permanent re-union with and re-identification with It. This is the release from the cycle of birth and death and the final goal. All this is most difficult and is likely to take many lifetimes and rebirths, with many years of hard work to make some progress in any given birth.
Given the non-institutional, individual, transcendent, and transhistorical nature of the Platonist system and practice, and its lack of dependence on particular worldly structures, the Platonist ascetics, the philosophoi, are rather less likely to leave traces in the historical record. We are most fortunate that the Dialogues and Enneads have been preserved, but if many other Platonist ascetics left any written records, many things were lost or destroyed when Christianity and Islam came to power with their intolerance of anything else and their attempt to destroy all other writings. There has never been a time when the Dialogues and Enneads were not being read, even in the original Greek, from antiquity, through Byzantium, into the Renaissance and modernity, and there couldn’t have been actual Platonist contemplatives, but once Christianity and Islam took over, any such would have had to remain hidden at the cost of their lives. Nonetheless, Platonism has greatly influenced the Abrahamic systems, and the Jewish, Islamic, and, especially, Christian mystical systems owe a great deal to and and in some cases are even largely based on Platonism. After Plotinus, but before the final suppression of all non-Abrahamic practices, some teachers and people, such as Iamblichus and Proclus, who considered themselves Platonists, but departed thoroughly from the actual Platonic system, attempted to incorporate polytheistic, ritual, theurgic, and magical practices and thought into Platonism and make it more like the other popular religions. Unfortunately, most of the few modern people who have attempted to revive some sort of Platonist practice have fallen in with and follow these later ideas or those of the conscious incorporation of into or blending with Judaism, Christianity, or Islam.
Ⓒ 2020 Eric S. Fallick
Friday, April 3, 2020
Q. and A. on the Relation of the Lower and Higher Virtues
Q. I have a question about Ennead I.2, On Virtues. Plotinus argues that the higher virtues are not the same as the civic virtues; though he considers the civic virtues important to establish for the spiritual quest. And Plotinus further states that the ultimate is unlike its emanations (I'm paraphrasing). To understand this I use metaphors like a blueprint for a house. The actual blueprint is not like the house: you can sleep in the house or eat in it, etc. The two, in that sense, are not alike. And absent an intelligence that can interpret the blueprint the house would not come into existence. It is, then, the intelligence as such that transforms the higher virtues (and the forms?) into material actualities. There is a relationship between higher, purificatory, virtues and civic virtues; but not one of likeness. You could say there is a causal relationship, as long as one is not talking about causation in a physical sense.
Another metaphor I think of is music on a page. The page with its notes and additional apparatus are not the music when it is performed. The music is sonic, the music on the page is a visual and material object. Yet the music generates, is the occasion for, the sonic display. And it can be the occasion for numerous such displays and these displays may differ (different singers, different instruments, etc.).
Does this kind of metaphorical understanding fit with your own?
Thanks
A. I have some reservations, frankly, about the metaphors that you ask about for the relationship between the paradigmatic virtues in the noetic realm and the constitutional or civic virtues in this world, and between the Forms and the things here participating in them. I'm afraid that the metaphors of the blueprint and the music score make it sound like the paradigmatic forms are less actual and less fully developed than the sensory manifestations and are static in the sense of not being alive and needing something else to make them alive and real and actualized. Actually, just the opposite is the case. The Forms, be they those of the virtues or any other, are incomparably more real, alive, vivid, actual, dynamic--though in another sense eternal and never changing--than the phantom manifestations participating in or manifesting them to a degree in this world. They live their own eternal life, so to speak, unchanging yet dynamic, in mutual self-definition with the Divine Mind and the other Forms, in a luminous noetic realm sufficient to itself depending only on the higher hypostasis of the Good, independent of and not needing and unconcerned with the lower emanation level of soul and the sensory spatio-temporal world. The phantom reflections of them here are really more dead and dependent and parasitic on the noetic Forms for such half-existence as they have. They only seem so real and usable and actualized to us because we are stuck here and are really only phantoms ourselves as long as we remain in this state as souls stuck transmigrating in individuated sensate existence in space-time. Perhaps, a more effective metaphor or analogy along the lines of those you have suggested would be that of a movie being projected out on a screen. The whole movie is always there in concentrated form all at once and is really there. The projected pictures, illuminated through the light of the Good behind, are unfolded seeming to have a more actualized but fleeting and very impermanent existence to the deceived viewers and at any moment present some but not all of the features possessed in constant and compressed form all the time in the movie reel itself.
Another metaphor might be that of someone seeing actual real objects while awake and seeing them more or less as they actually are, and then going to sleep and dreaming where impressions derived from the waking vision appear in various more or less distorted form in the dreams where they are taken now as real things.
Specifically regarding the virtues, the paradigmatic noetic virtues in nous indeed aren't in the same way as the practical virtues here. It is hard for me to put into words, but they exist there as like self-sufficient, independent yet mutually dependent and reflecting in the architecture of the noetic realm, concentrated, luminous jewel-Ideas of each virtue. Then, when souls at this lower level are practicing the practical virtues here, they are sort of organizing and ordering themselves and things and actions here so that states of soul and actions will occur that in unfolding in space-time will try in a way to reconstruct or reproduce over space and time as best as they can a reflection and approximation of what the actual paradigmatic virtue is in itself in the noetic realm, and these are what are called the constitutional/civic/practical virtues. Of course, most people, almost all, are only groping in the dark and guessing at the real virtues, approximating from other approximations and imperfect reflections in this world to arrive at the approximation of the virtue. The rare (to say the least!) philosophos/Platonist contemplative ascetic will view the actual paradigmatic virtue/Form in the noetic realm in contemplation and try to remember or look to that directly in practicing the practical virtues here and trying to conform them to the Idea itself. Everyone, of course, needs to try their best to practice and know how to practice the practical/civic virtues, including contemplative ascetics, but then the contemplative ascetics further practice the 'purificatory' virtues that involve turning away from this world and renouncing it entirely as best they can and are practices better modeled after their divine noetic paradigms that not only order the soul and actions to try to reflect those paradigms while remaining entirely of and in this world like the civic virtues and those of ordinary people, but order them to turn them from this world back to the noetic realm. Finally, they can, at least in contemplation practice, try to just rest in the contemplation of and union with the divine noetic paradigms themselves. (I like this quote I recently saw from a late 11th/early 12th c. Latin Christian monk Guibert of Nogent who apparently defined vices as "motions of the mind toward earthly things".)
Anyway, I hope this answers your question at least somewhat.
Another metaphor I think of is music on a page. The page with its notes and additional apparatus are not the music when it is performed. The music is sonic, the music on the page is a visual and material object. Yet the music generates, is the occasion for, the sonic display. And it can be the occasion for numerous such displays and these displays may differ (different singers, different instruments, etc.).
Does this kind of metaphorical understanding fit with your own?
Thanks
A. I have some reservations, frankly, about the metaphors that you ask about for the relationship between the paradigmatic virtues in the noetic realm and the constitutional or civic virtues in this world, and between the Forms and the things here participating in them. I'm afraid that the metaphors of the blueprint and the music score make it sound like the paradigmatic forms are less actual and less fully developed than the sensory manifestations and are static in the sense of not being alive and needing something else to make them alive and real and actualized. Actually, just the opposite is the case. The Forms, be they those of the virtues or any other, are incomparably more real, alive, vivid, actual, dynamic--though in another sense eternal and never changing--than the phantom manifestations participating in or manifesting them to a degree in this world. They live their own eternal life, so to speak, unchanging yet dynamic, in mutual self-definition with the Divine Mind and the other Forms, in a luminous noetic realm sufficient to itself depending only on the higher hypostasis of the Good, independent of and not needing and unconcerned with the lower emanation level of soul and the sensory spatio-temporal world. The phantom reflections of them here are really more dead and dependent and parasitic on the noetic Forms for such half-existence as they have. They only seem so real and usable and actualized to us because we are stuck here and are really only phantoms ourselves as long as we remain in this state as souls stuck transmigrating in individuated sensate existence in space-time. Perhaps, a more effective metaphor or analogy along the lines of those you have suggested would be that of a movie being projected out on a screen. The whole movie is always there in concentrated form all at once and is really there. The projected pictures, illuminated through the light of the Good behind, are unfolded seeming to have a more actualized but fleeting and very impermanent existence to the deceived viewers and at any moment present some but not all of the features possessed in constant and compressed form all the time in the movie reel itself.
Another metaphor might be that of someone seeing actual real objects while awake and seeing them more or less as they actually are, and then going to sleep and dreaming where impressions derived from the waking vision appear in various more or less distorted form in the dreams where they are taken now as real things.
Specifically regarding the virtues, the paradigmatic noetic virtues in nous indeed aren't in the same way as the practical virtues here. It is hard for me to put into words, but they exist there as like self-sufficient, independent yet mutually dependent and reflecting in the architecture of the noetic realm, concentrated, luminous jewel-Ideas of each virtue. Then, when souls at this lower level are practicing the practical virtues here, they are sort of organizing and ordering themselves and things and actions here so that states of soul and actions will occur that in unfolding in space-time will try in a way to reconstruct or reproduce over space and time as best as they can a reflection and approximation of what the actual paradigmatic virtue is in itself in the noetic realm, and these are what are called the constitutional/civic/practical virtues. Of course, most people, almost all, are only groping in the dark and guessing at the real virtues, approximating from other approximations and imperfect reflections in this world to arrive at the approximation of the virtue. The rare (to say the least!) philosophos/Platonist contemplative ascetic will view the actual paradigmatic virtue/Form in the noetic realm in contemplation and try to remember or look to that directly in practicing the practical virtues here and trying to conform them to the Idea itself. Everyone, of course, needs to try their best to practice and know how to practice the practical/civic virtues, including contemplative ascetics, but then the contemplative ascetics further practice the 'purificatory' virtues that involve turning away from this world and renouncing it entirely as best they can and are practices better modeled after their divine noetic paradigms that not only order the soul and actions to try to reflect those paradigms while remaining entirely of and in this world like the civic virtues and those of ordinary people, but order them to turn them from this world back to the noetic realm. Finally, they can, at least in contemplation practice, try to just rest in the contemplation of and union with the divine noetic paradigms themselves. (I like this quote I recently saw from a late 11th/early 12th c. Latin Christian monk Guibert of Nogent who apparently defined vices as "motions of the mind toward earthly things".)
Anyway, I hope this answers your question at least somewhat.
Sunday, January 12, 2020
The Cave and Buddhist Pasts
An understanding or insight came to me to help me better understand two seemingly different things that I was not altogether clear about for some time. The two things are how to understand the fire and the objects being moved along the wall with the people moving them also talking in the cave in the Parable of the Cave in the Republic and how to understand my Buddhist practice and realization in this and previous births (and my practice and realization in other related systems in other previous births) in relation to the Path and Platonist practice.
I have always found the Parable of the Cave extremely important and powerful, but never understood the part about the fire and objects in the cave and the prisoner initially having to look at them and see them as more real than the shadows, with great pain and difficulty, before proceeding to actually move out of the cave. I now see that the fire, which plays a somewhat analogous role in the cave to the sun/the Good outside of the cave, represents the individuated soul at the samsaric/genesic/space-time/changing level, the center of experience/consciousness/awareness, the mind and true mind, which at some level at bottom is connected to the One, comes from the One, the Source of all consciousness and experience. (Recall the individual soul centers in Ennead 6.9 that are all connected to the true center of the One.) The objects being moved along the wall and the people moving them represent the various karmic acts and thoughts of different souls that are illuminated by the true mind or conscious center or soul, including the world-soul, to be projected out as our experience of the sense world, including ourselves in it, as the shadows and echoes on the cave wall. All this is entirely within the cave. Even when the newly released prisoner is finally able to look at the fire and the moving objects and people and understand what is actually going on and that this is more what the shadows actually are and is more real, it is still all just inside the cave and he still hasn't yet moved out into the real world outside.
I have long explained an important and vital difference between Platonist practice and contemplation and that of the other related systems, by putting it that the other Indo-hellenistic systems in general, e.g., Chan and related forms of at least Mahayana metaphysics based Buddhist meditation, Advaita Vedanta, at least some forms of Jaina meditation, Orphism even, and etc., all teach and are about just withdrawing into the subject, turning the light of the mind back onto itself and such various expressions. Platonist contemplation, on the other hand, involves not only withdrawing into the subject, but bringing both subject and object up together into the noetic realm where subject and object are distinguished but not separated, and finally into the One where they are not distinguished at all. You will note, for example, that in the Phaedo the soul does not only just withdraw into itself alone but does so in and for contemplation of the Forms and that this constitutes its true collection and withdrawal and when it is in this condition it is always in contact with the real beings and contemplating them. In other words, in the other systems the soul or mind or awareness withdraws from objects to focus on or turn back to itself, recognizing only half or the subjective side of Reality, and realization consists in, to use as an example just one of the many forms of expression, in this case from Chan, "seeing the nature", seeing the center of the soul where it connects to the One, but thinking that this is the actual Absolute or fundamental Reality Itself, whereas it is actually only the derived or emanated soul center or a shadow or image of the Good. In Platonism, on the other hand, the soul, through withdrawal from the whole sensate phenomenal level and recollecting the Forms shifts its whole and all of being back up to Nous or the noetic realm, shifting or identifying itself with Nous and its objects with the Forms, the two not actually being separate and being mutually dependent or co-arising, and realization consists in moving, initially, to this whole higher and more real level of Nous/the Forms and then from there to the ultimate highest level of the One, where there is only One and Good, and final release is attained.
Thus, the practice of the other systems is only turning to look at the fire and the objects and moving people in the cave and their realization is to be able to finally look straight at the fire and see it and the objects and people clearly. They think that this is the end and release, but it, while certainly a big step compared to the chained prisoners who only know the shadows and echoes and think that they are all there is, is still just entirely within the cave and they haven't even left it at all. The practice of Platonism, though preliminarily seeing and understanding the fire and all within the cave, is to actually go out of the cave and see first the images of the objects there and then the things there themselves and finally to be able to look directly at the sun and this is its realization and understanding, which is true final release from becoming.
When I consider my many years of Buddhist practice and even realization prior to becoming a Platonist and practicing Platonist contemplation, I have in the past been puzzled how to quite fit that into my present askesis and understanding, especially in terms of realization experiences in the course of Buddhist practice. I now see, however, that all this and even the realizations attained was just turning to look at the fire and the objects casting the shadows and getting to be able to look at them--an important step in the very long journey through thousands of births and lifetimes to release from becoming, but still only within the cave--and it is now time to get on with actual progress towards getting out of the cave altogether, seeing the real things out there and the sun, etc. (already actually intermittently begun at some occasions in some previous births) and real ultimate realization and release.
I think that this also goes a long way in explaining some of the differences in the other different systems and why even what are supposed to be the realized adepts and texts of the other systems often seem to still be caught up in and involved with particular relative reality systems and versions thereof. Even if they have seen the fire and the passing objects, they are still in the cave and still enmired in the particular configuration of passing objects in their cave not having seen the true archetypes of the Forms, still having known only that set of particulars not the universals. They are still in their particular hollow in the lower earth not having popped up at all yet to see the true earth, in the expression of the Phaedo muthos.
Subscribe to:
Posts (Atom)